Again, if it be a question of helping one's friends or country, which of the two will have the larger leisure to devote to these objects--he who leads the life which I lead to-day, or he who lives in the style which you deem so fortunate? Which of the two will adopt a soldier's life more easily--the man who cannot get on without expensive living, or he to whom whatever comes to hand suffices? Which will be the readier to capitulate and cry "mercy" in a siege--the man of elaborate wants, or he who can get along happily with the readiest things to hand? You, Antiphon, would seem to suggest that happiness consists of luxury and extravagance; I hold a different creed. To have no wants at all is, to my mind, an attribute of Godhead; (5) to have as few wants as possible the nearest approach to Godhead; and as that which is divine is mightiest, so that is next mightiest which comes closest to the divine. (5) Cf. Aristot. "Eth. N." x. viii. 1. Returning to the charge at another time, this same Antiphon engaged Socrates in conversation thus. Ant. Socrates, for my part, I believe you to be a good and upright man; but for your wisdom I cannot say much. I fancy you would hardly dispute the verdict yourself, since, as I remark, you do not ask a money payment for your society; and yet if it were your cloak now, or your house, or any other of your possessions, you would set some value upon it, and never dream, I will not say of parting with it gratis, but of exchanging it for less than its worth. A plain proof, to my mind, that if you thought your society worth anything, you would ask for it not less than its equivalent in gold. (6) Hence the conclusion to which I have come, as already stated: good and upright you may be, since you do not cheat people from pure selfishness; but wise you cannot be, since your knowledge is not worth a cent. (6) Or rather "money," lit. "silver."